Classical polytheism or “paganism” presented a challenge to the Philhellenes of the Enlightenment, who found it difficult to accept that the greatest minds of antiquity had been taken in by (vide Fontenelle) “a heap of chimeras, delusions, and absurdities.” Rejecting the claim that “paganism” was a deformation of the “natural religion” of the early Hebrew patriarchs, several Enlightenment thinkers developed theories of classical polytheism, presenting it as the apotheosis of the great kings and heroes of the first ages of man, a system of allegorical symbols that conveyed timeless truths, and the effort of a prescientific mentality to understand the hidden forces of nature. Although divergent in their interpretations of “paganism,” these theories converged by separating its origins from Judeo-Christian traditions and presenting religion as an essentially human creation. Thus, Enlightenment theories of classical mythology contributed to the emergence of the more cosmopolitan and tolerant spirit that characterized the age.
David Allen Harvey
Despite its long-standing reputation for skepticism and irreverence, the Enlightenment took religion quite seriously. Historians have long recognized this fact, and have often represented the intellectual history of the eighteenth century in terms of the struggle between religious faith and philosophical skepticism. One common view of the period holds that religious dogmatism and intolerance, memorably condemned by Voltaire as l’Infâme, served as the negative pole against which the positive Enlightenment ideals of secularism, reason, and tolerance were articulated. Nearly a century ago, Ernst Cassirer characterized this view (which he did not entirely share) by writing, “French Encyclopedism declares war openly on religion,” accusing it of “having been an eternal hindrance to intellectual progress.” Around the same time, Carl Becker argued that the eighteenth-century philosophes sought to recast the “heavenly city” imagined by church fathers such as St. Augustine into a vision of a terrestrial utopian future. A generation later, Peter Gay described the philosophes as “modern pagans,” who “used their classical learning to free themselves from their Christian heritage.” For such scholars, the historical signifi cance of the Enlightenment lay in its break with religious tradition and embrace of “modernity”, defined primarily by secularism and rationality.